廣弘明集 26.119

26.119

大般涅槃經四相品上第七（此品今月二十三日會。已唱此文。法雲法師解說今二十九日不復重唱）爾時迦葉菩薩白佛言。世尊。食肉之人不應施肉。何以故。我見不食肉者有大功德。佛讚迦葉。善哉善哉。汝今乃能善知我意。護法菩薩應當如是。善男子。從今日始不聽聲聞弟子食肉。若受檀越信施之時。應觀是食如子肉想。迦葉菩薩復白佛言。世尊。云何如來不聽食肉。善男子。夫食肉者斷大慈種。迦葉又言。如來何故先聽比丘食三種淨肉。迦葉。是三種淨肉隨事漸制。迦葉菩薩復白佛言。世尊。何因緣故十種不淨乃至九種清淨而復不聽。佛告迦葉。亦是因事漸次而制。當知即是現斷肉義。迦葉菩薩復白佛言。云何如來稱讚魚肉為美食耶。善男子。我亦不說魚肉之屬為美食也。我說甘蔗粳米石蜜一切穀麥及黑石蜜乳酪蘇油以為美食。雖說應畜種種衣服。所應畜者要是壞色。何況貪著是魚肉味。迦葉復言。如來若制不食肉者。彼五種味乳酪酪漿生蘇熟蘇胡麻油等。及諸衣服憍奢耶衣珂貝皮革金銀盂器。如是等物亦不應受。善男子。不應同彼尼揵所見。如來所制一切禁戒各有異意。故聽食三種淨肉。異想故斷十種肉。異想故一切悉斷及自死者。迦葉。我從今日制諸弟子。不得復食一切肉也。迦葉。其食肉者。若行若住若坐若臥。一切眾生聞其肉氣悉生恐怖。譬如有人近師子已。眾人見之聞師子臭亦生恐怖。善男子。如人噉蒜臭穢可惡。餘人見之聞臭捨去。設遠見者猶不欲視。況當近之。諸食肉者亦復如是。一切眾生聞其肉氣。悉皆恐怖生畏死想。水陸空行有命之類悉捨之走。咸言此人是我等怨。是故菩薩不習食肉。為度眾生示現食肉。雖現食之其實不食。善男子。如是菩薩清淨之食猶尚不食。況當食肉。善男子。我涅槃後無量百歲。四道聖人悉復涅槃。正法滅後於像法中當有比丘。似像持律少讀誦經。貪嗜飲食長養其身。其所被服麁陋醜惡。形容憔悴無有威德。放畜牛羊擔負薪草。頭鬚髮爪悉皆長利。雖服袈裟猶如獵師。細視徐行如猫伺鼠。常唱是言我得羅漢。多諸病苦眠臥糞穢。外現賢善內懷貪嫉。如受瘂法婆羅門等。實非沙門現沙門像。邪見熾盛誹謗正法。如是等人。破壞如來所制戒律正行威儀說解脫果離不淨法。及壞甚深祕密之教。各自隨意反說經律。而作是言。如來皆聽我等食肉。自生此論。言是佛說。互共諍訟各自稱是沙門釋子。善男子。爾時復有諸沙門等。貯聚生穀受取肉魚手自作食執持油瓶。寶蓋革屣親近國王大臣長者。占相星宿。懃修醫道。畜養奴婢。金銀琉璃硨磲碼碯頗梨真珠珊瑚琥珀璧玉珂貝種種果蓏。學諸伎藝。畫師泥作造書教學。種植根栽。蠱道呪幻。和合諸藥。作倡伎樂。香花治身。樗蒲圍碁。學諸工巧若有比丘能離如是諸惡事者。當說是人真我弟子。爾時迦葉復白佛言。世尊。諸比丘比丘尼優婆塞優婆夷因他而活。若乞食時得雜肉食。云何得食應清淨法。佛言。迦葉。當以水洗令與肉別。然後乃食。若其食器為肉所污。但使無味聽用無罪。若見食中。多有肉者則不應受。一切現肉悉不應食。食者得罪。我今唱是斷肉之制。若廣說者則不可盡。涅槃時到。是故略說。是則名為能隨問答楞伽阿跋多羅寶經卷第四。

The Mahāparinirvāṇa-sūtra, "Chapter on the Four Marks", Part One, the Seventh (at the assembly on the twenty-third day of this month, this passage was already recited; Dharma Master Fayun expounded it; today, the twenty-ninth day, it will not be recited again): At that time, Bodhisattva Kāśyapa said to the Buddha: "World-Honoured One, one should not give meat to those who eat meat. Why? I see that those who do not eat meat possess great merit." The Buddha praised Kāśyapa: "Excellent, excellent! You are now able to understand my intent well. A bodhisattva who protects the Dharma ought to be like this. Good man, from this day forth, I do not permit śrāvaka disciples to eat meat. When receiving the faithful offerings of dānapatis, they should regard this food as if it were the flesh of their own child." Bodhisattva Kāśyapa again said to the Buddha: "World-Honoured One, why does the Tathāgata not permit eating meat?" "Good man, those who eat meat sever the seed of great compassion." Kāśyapa said again: "Why did the Tathāgata previously permit monks to eat the three kinds of pure meat?" "Kāśyapa, these three kinds of pure meat were progressively instituted according to circumstances." Bodhisattva Kāśyapa again said to the Buddha: "World-Honoured One, for what cause and condition did you prohibit the ten kinds of impure [meat] and even the nine kinds of pure [meat]?" The Buddha said to Kāśyapa: "This too was progressively instituted in accordance with circumstances. You should know that this signifies the present cessation of meat." Bodhisattva Kāśyapa again said to the Buddha: "Why has the Tathāgata praised fish and meat as fine food?" "Good man, I have never said that the varieties of fish and meat are fine food. I have said that sugar cane, nonglutinous rice, rock sugar, all grains and wheat, black rock sugar, milk, curd, ghee, and oil are fine foods. Although I have said that various robes may be kept, those that should be kept must be dyed a spoiled color; how much less should one greedily crave the flavor of fish and meat?" Kāśyapa said again: "If the Tathāgata prohibits the eating of meat, then those five flavors—milk, curd, buttermilk, fresh ghee, clarified ghee, sesame oil, and the like—as well as various robes, kauśeya cloth, mother-of-pearl, leather, gold and silver vessels: such items should also not be accepted." "Good man, you should not be the same as the view of those Nirgranthas. Every prohibition instituted by the Tathāgata has a distinct meaning. Therefore I permitted eating the three kinds of pure meat; with a different intent I prohibited the ten kinds of meat; with a different intent I completely prohibited all of them, as well as [animals that] died of themselves. Kāśyapa, from this day forth, I prohibit all disciples from ever eating any meat. Kāśyapa, whether those who eat meat are walking, standing, sitting, or lying down, all sentient beings smell their meaty odor and are terrified. It is just as when someone has drawn near to a lion, people who see him and smell the lion's stench are terrified. Good man, just as when a person eats garlic, the stench is repulsive, and others who see him and smell the stench abandon him and leave—even those who see him from afar do not wish to look at him, so how much less would they approach him?—so too is it with those who eat meat: all sentient beings who smell their meaty odor are terrified and fear death. Those living beings that move in the water, on land, or in the air all abandon them and flee, all saying: 'This person is our enemy.' Therefore, bodhisattvas do not practice eating meat. To save sentient beings, they make a show of eating meat; though they make a show of eating it, in reality they do not. Good man, bodhisattvas do not even eat pure food, so how could they eat meat? Good man, countless centuries after my nirvāṇa, when the noble ones of the four paths have all entered nirvāṇa, after the True Dharma has perished, during the Semblance Dharma there will be monks who resemble those who uphold the Vinaya and rarely chant the sūtras, who are greedy for food and drink to nourish their bodies, whose clothing is coarse, vile, and ugly, whose appearance is haggard and without dignified authority, who graze cattle and sheep and carry firewood and grass, whose hair, beards, and nails are all long and sharp. Though wearing the kāṣāya, they are like hunters; looking minutely and walking slowly, like a cat stalking a mouse, they constantly declare: 'I have attained arhatship.' Stricken with many diseases and sufferings, sleeping amidst filth and excrement, appearing virtuous outside while harboring greed and jealousy inside, like brāhmaṇas who have taken vows of silence—truly they are not śramaṇas, though they present the likeness of śramaṇas; their wrong views will blaze, and they will slander the True Dharma. Such persons will destroy the Vinaya rules instituted by the Tathāgata, the upright conduct and deportment, the preaching of the fruit of liberation, and the abandonment of impure dharmas, and they will destroy the profound, secret teachings. Each following their own inclinations, they will perversely explain the sūtras and Vinaya, saying: 'The Tathāgata permitted all of us to eat meat.' They will fabricate this thesis of their own accord, claiming it was spoken by the Buddha, disputing with one another, while each claiming to be a śramaṇa and a disciple of Śākya. Good man, at that time there will also be śramaṇas who store raw grain, receive meat and fish, prepare food with their own hands, carry oil jars, hold precious parasols, and wear leather sandals; who ingratiate themselves with kings, ministers, and elders; who divine stars and constellations, diligently practice medicine, and keep male and female slaves; who hoard gold, silver, lapis lazuli, giant clam, agate, crystal, pearls, coral, amber, jade, mother-of-pearl, and various fruits and melons; who learn various arts, becoming painters, plasterers, making books and teaching, planting roots and shoots, casting black-magic spells and performing illusions, blending medicines, staging theatrical music, adorning their bodies with incense and flowers, playing dice and weiqi, and learning various crafts. If there is a monk who can keep distant from such evil affairs, such a person should be called truly my disciple." At that time, Kāśyapa said to the Buddha again: "World-Honoured One, monks, nuns, upāsakas, and upāsikās depend on others to survive. If when begging for food they receive food mixed with meat, how should they eat it so as to conform with the pure Dharma?" The Buddha said: "Kāśyapa, they should wash it with water to separate it from the meat, and only then eat it. If the eating vessel is contaminated by meat, as long as it has no flavor, they are permitted to use it without offense. If they see that the food contains much meat, they should not accept it. All visible meat should not be eaten; those who eat it incur an offense. I now proclaim this prohibition against meat; if I were to explain it fully, it could never be exhausted. The time for nirvāṇa has arrived, so I explain it briefly. This is called 'answering in accordance with questions'." The Laṅkāvatāra-sūtra, Fascicle Four: